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Orlando Florida Temple

Yoga Darshan

Taught By: Shri Brahmrishi Vishvatma Bawra Ji Maharaj

Compiled by:Swami RaghavAnand Ji Parivrajak

Background information

By the grace of Divine I will start from today to teach you the yoga philosophy of Maharishi Patanjali called Paatanjal Yoga Darshana. There are numerous books on this philosophy. Yoga – darshan is very famous and every person wants to know the real ideology of maharishi Patanjali. Now I will explain the Yoga-Sutra’s in an easy and understandable way.

Yoga philosophy is a practical philosophy. A very little part (the last pada) of it is theory or philosophy. The rest is related with practical advice. Maharishi Patanjali philosophised this yoga ideology in aphorisms and divided it in 4 chapters. The four chapters are: 1.Samadhi paad 2.Saadhan Paad 3.Vibhuti Paad 4.Kaivalya Paad. Maharishi Patanjali taught us that by practising this yoga one can achieve the highest goal of life, which is called Kaiwalyam (oneness with Supreme Truth).

Where there is no duality that is called kaiwalyam. This ideology was differently explained by Jain and Boudh-Acharyas: they explained this with the word “kewali “which has a different meaning. The practical aspect of our Vedic ideology is called Yoga philosophy and philosophical background of yoga is called Samkhya philosophy. Samkhya and yoga both are co-related. You will find this ideology in the Upanishads and other philosophical treatises.

How one can achieve the ultimate goal? Every philosopher wrote that Yoga is the method to achieve the ultimate Goal of life. In the Brahma-Sutras from Maharishi Badarayana, theNyay-Darshan from Gautam Muni; the Vaisheshik-Darshan from Kannaad Muni and in the Samkhya Darshan from Kapil Muni also you will find the same system. Without this yoga – process nobody will be able to realize that Ultimate Truth.

Yoga is essential for every system of philosophy. Also in the Upanishads and many hymns of the Veda’s we find that by yoga one can realize that Ultimate Truth. In Atharwaveda we find many ideas which completely explain the system of our physical structure: Astchakraa nav dvara devaanaam puryayodhya. We also read that Atharwa Rishi is joining his head and heart to each other while doing breathing exercises (pranayam), and is realizing the Ultimate Truth. This means this system of yoga came from Vedas.

There is a question: Who is the first acharya of Yoga philosophy? Patanjali is not the first acharya, because before Patanjali there were many seers, who have described this yoga – philosophy. Many Upanishads are related with the description of yoga. Yamraj also is explaining it to Nachiketa (Kathopnishad). Bhagwaan Dattatreya explained this to his disciples and other seers.

In the Mahabharata (shaanti parwa), maharishi Washistha is teaching this yoga to King Janak, and lord Kapila and maharishi Bharadwaaj also were teaching this philosophy to others which means that yoga was there before Patanjali. In the Mahabharata Vyasdev quoted maharishi Dewal, Ashit, Jaivishati and many other Rishis as great yogis, there life and ideology, but there is nothing mentioned about Patanjali. Maharishi Vyasdev talked about yoga philosophy, but not on behalf of maharishi Patanjali.

So I think that Patanjali is not before Mahabharata, but after that. Some writers wrote that there are two or three Patanjalies. These authors were in confusion, which was created by western people, because they were confused about Indian History. Patanjali was a great seer; there is no doubt, but he was not in those days when the Mahabharata was written.

The Chaandogya-Upnishad was written before the Mahabharata. We read in the Chaandogya Upanishad that Lord Krishna “Dewki -putrah Krishnah” was studying the philosophy of karmyoga from the seer Maharishi Angiras, but I have never read about Patanjali in it. There are more than 222 Upanishads available; luckily I have read all of them, but I have not found Patanjali mentioned in any of these Upanishads, which means that Patanjali was not there in those days when these books were written.

In my opinion Patanjali is one who wrote Patanjal- Mahaabhaashye and this Yoga-Philosophy. He also wrote the Ayurveda Samhita. In the Bhavishya-puran we find something about Maharishi Patanjali. He was born in Uttar Pradesh and he was a very learned scholar, he did great penance in Omkareshwar and then came to Kashi (Banaras). He was a very learned and proud scholar so he challenged the great seer Katyayan (who wrote “Vritti “on the Panineey–Vyaakaran (grammer).

Both had a discussion (shaastraarth) about Vyaakaran and Patanjali was defeated by Katyayan. After that he came to “Vindhyaachal” and worshipped Mother- Goddess there. After his hard penance Mother Goddess appeared in front of him and gave him the boon to gain true knowledge and victory. After getting Mothers boon he once again came to Varanasi(Benares) and challenged Katyayan, defeated him and wrote the process of Yoga in the Patanjal-Yoga Darshan. The commentary by Patanjali on the Sutra’s of Panini is called Patanjal Mahabhaasya Time of Patanjali is 300 B.C; Patanjali overpowered Brihadbal the son of king Ashoka who lived in 300B.C.

In the Mahabharata we are reading that Hiranyagarbha was the Acharya of yoga-philosophy and Kapil was the acharya of Samkhya philosophy.”Naahi Samkhya samam gyaanam, naahi yoga samam balam” , so Hiranyagarbha was the enunciator of this Yoga-philosophy . According to the Mahabharata Hiranyagarbha was an incarnation of God himself. Lord Krishna told in the 4th chapter of the Bhagwadgita: Imam wiewaswate yogam prooktwaan aham awyayam . Wiewaswaan manawepraah manuriekshwaakawe abrawiet (gita 4-1).

Hiranyagarbha was father of Daksha and Daksha was father of Aditi.Vivaswaan was son of Aditi and grandson of Daksha. Hiranyagarbha was incarnation of God and he gave this knowledge to mankind. Patanjali is not the enunciator of this great philosophy, he philosophised and collected this ideology which was written in numerous books. We did not find any written documents by Hiranyagarbha .

In the Mahabharata we are reading about Hiranyagarbha, and we are also reading that he gave this great philosophy to mankind, but we did not find any written documents by Hiranyagarbha. By the grace of Divine I will start to teach you the yoga philosophy of Maharishi Patanjali.

Aphorism 1 : Samadhi Paad = ath yogaanushaasanamAth yogaanushaashanam means that: he is not “ shaastaa “ , enunciator . He is “anushashataa”, the propagator of that philosophy. That’s why he wrote anushaashanam (propagator ) . Shasanam means commanding. But he is follower /propagator. Here it means that he has written other subjects too. Ath means: now again.

It means he wrote other literatures before. He wrote two very famous works in Sanskrit literature. One is Paatanjal-Mahaabhaashye (commentary on Panini’s Grammar) and Charak-Samhita (Most ancient book on Ayurveda).

Some scholars say that Charak is another name of Patanjali. It is told that he gave three works related with three subjects: For the body he gave Ayurveda, for our speech he gave grammar, for the mind he gave yoga-philosophy. Ath Yogaanushaasanam.

Now I am starting the explanation of the method of yoga. Explain, because that philosophy exists from the beginning which he wrote in aphorisms (Sutra’s). Be aware about another thing. Yoga is not a philosophy, but it is a practical process/method. So, here ath yoganushashanam, now I am going to explain the method of yoga .Yoga is a method

Aphorism 2 : Samadhi Paad = Yogaschitta Vritti NirodhaYogaschittvritti nirodha ,this is a method ,by which one can control the modes of mind . Yoga is the method of controlling the modes of mind. Yoga in itself is controlling the modes of mind. In our Indian system there is an idea that in the beginning of any treatise, the author /acharya gives his idea in four aphorisms. Patanjali also gave his idea in 4 aphorisms: 1. Ath yoganushashanam. (now again I am propagating the method of Yoga) 2.Yogaschitawrittinirodha(controlling the modes of mind ).

Then the result will be; 3. Tadaa drashtu swaroope awasthaanam, then seer will be established in his own self. It means that the seer is not in the real self. Where is the seer then? He said: 4. Vritti saaroopyamitaratra. He becomes identified with the modes of mind from the outer world, what is the cause of suffering. I

nfatuation is the cause of being one with the modes of mind. Modification of the impulses of the mind will establish himself in his true self, and he will be free from all kinds of sufferings .To modify the impulses and modes of mind is called Yoga. This is the uniqueness of this process. When the seer becomes one with the modes of mind, then he will be pray of 5 kinds of suffering. But when he adopts the yoga -method, then he becomes free from infatuation.

Yogaschitta Vritti Nirodha. There is a citta. What is citta? What is vritti?.It maybe not easy to understand what is meant by this, but further on it will be explained more what will make it easier to grasp. Citta is the first projection of nature .It has two forms: Cosmic citta and Individual citta. Individual Citta is the part of the Cosmic Citta .Cosmic Citta is called the citta of God and individual Citta is called the citta of Soul. So cosmic citta is the cause of individual citta.

In the Upanishad we find this concept as fire which is producing countless sparks and each spark has all the qualities of that fire (light and heat). According to the Upanishads there are four inner senses : Man ,Aham, Buddhi and Citta .Respectively ;Mind Ego Intellect and Citta .Citta is the subtlest part of nature the first projection of nature .Nature has 3 attributes that’s why citta has these 3 attributes too: Satoguna, Rajoguna and Tamoguna..So Citta identifies itself with these three qualities and can be of the types: Satwic Citta, Rajasik Citta and Tamsic Citta.We read in the Upanishads; as an iron ball has the capacity and some special qualities to receive fire -elements.

If you will put an iron ball in fire, after some minutes you will see, that there is no iron ball any more, but there is a red mass only (fire ball). Because that iron ball has such kind of potentiality to receive fire-elements so it looks like it turns into an iron ball. In the same way the Citta has such a potentiality to adopt the quality of the pure supreme consciousness .Maharishi Vyaasdev is giving an example of a crystal ball; A crystal ball is receiving reflection of different colours ; If you will put a read colour near to the crystal ball it will look red.

So he told that the citta has the same quality. It is pure in itself, but it adopts the quality of the object put near to it. Citta is receiving divine Knowledge and supremacy from Supreme Consciousness and it is receiving worldly impacts too. Both are reflecting in the same Citta: worldly impacts and Divine Knowledge .When the citta turns towards worldly affairs it becomes worldly and when it turns to the divine, then it becomes Divine. The whole concept of philosophy is moving around this ideology. First we should understand citta and then its Vritti !

Aum sarwe bhawantu sukhinah sarwe santu niramaya, sarwe bhadraani pashyantu, ma kaschit dukh bhaagbhawet. Aum shaanti shaanti shaanti Aum

May God bless you all. May He lead you from darkness to light, from unreal to real, from death to immortality. May He shower upon you His divine grace, May He bestow upon you His divine love and wisdom. Peace in the heaven, peace in the space, peace on the earth. Aum Shaanti Shaanti Shaanti Aum .

Lecture 2

When the Lord showers his Divine grace on mankind, then he becomes eager to know about the truth existing behind this natural phenomena. Such an aspirant tries to search a proper teacher (guru) and learn that divine method, through which he can realize that Ultimate Truth. That method is called yoga, which was enunciated by Lord Hiranyagarbha.

After him, this ideology was thought by many seers at the end of the Dwaper-Yuga (3rd of the four yuga’s) Lord Krishna revised this method. After lord Krishna this method was philosophised by seer maharishi Patanjali. Nowadays maharshi patanjali’s yogadarshan is an authentic book of yoga.There are many Upanishads in which seers have taught this higher practise and method to their disciples.

In my commentary on the sixth chapter of the Bhagwad Gita I quoted all these seers and their ideas about this yoga method .In the Mahabharata we find that many seers are teaching this method to their own disciples and to the seekers of truth. These teachings in the Mahabharata are very valuable .Patanjali’s yogadarshan is very famous nowadays It is a very authentic treatise upon yoga, or you can say that it is a masterpiece on the subject yoga.

I started to explain and teach you this philosophical treatise in detail. In the first lecture I disclosed some ideologies about this yoga philosophy with some historical facts. I have told you that the four aphorisms in the beginning of this treatise are indicating the gist of this philosophy. The most famous work of Patanjali are: Charak Samhita Patanjal Mahabhaasya Yoga Darshan As he starts in his yoga Darshan with; Ath Yoganushasanam, identically he starts his vyakaran Bhaasya with; Ath Shabdanushasanam.There also he stated that I am not enunciator of this sound-philosophy.

Our actions are related with three sources: Physical, Mental and Vocal. King Bhartrihari indicated that the same Patanjali who wrote Charak Samhita for physical health and Yoga Philosophy for Mental health, he wrote the Mahabhaashye for sound. (Shaareerik ,Maansik and Vaachik) body, mind and speech. If these three are polluted, impure and unstable, then the three kinds of actions will be polluted and harmful. Bad sound or bad words always create trouble.

A polluted mind is the cause of suffering. An impure and sick body is only painful. If one is suffering from diseases and is physically not well, then he is living in hell on this earth. We are reading in holy treatises that people are suffering in Narak (hell). If you want to see this hell, you go to the hospitals…

Whatever maharishi Patanjali has given us is really appreciable and honourable. I don’t think that any other seer has given this perfect way of live which maharshi Patanjali has taught us. Paanini has given us vyaakaran (grammar). Barruchi gave shabdaanushaasanam. Patanjali has given us the complete method for the well being for mankind… What is yoga? He said: Yogaschittwritti nirodha. Retaining of modes of mind is called yoga.

According to my own experience the modes of mind can’t be retained. It can be modified or channalized only. That’s why he is explaining further the true meaning of retaining the modes of mind He has told that retaining means Retain from worldly affairs and turn to your source. Tatre sthito yatno abhyaas . First he told: yoga is retaining the modes of mind. What will he gain if a person becomes successful in this effort (in retaining the modes of mind). He told:

Ephorism 3: Samadhi Paad = tadaa drashtu swaroope awasthaanam , = Then the seer (drashtu ) will be established in his own form /or true self .Drashtu means seer . Because the seer is not established in his own self he is suffering. If he establishes himself into his own form, then he will be free from suffering. He is suffering because he has fallen down from his own place. In philosophical language we say he has become chyut (fallen). The one who never falls is called Achyut.

Where has he fallen to? He has fallen from its real consciousness to his body consciousness; the physical level, into worldly affair; on the level of the senses .He has fallen into objects of senses. Resultantly he is suffering. This is the cause of suffering. Kaaranam gun sangasye sad asad yoni janmasu. (Lord Krishna stated. He is too attached with worldly affairs, has sled down from his own state /place and is now wandering with the modes of mind. There are 5 levels of consciousness. First he becomes identified with the modes of Citta(intelligence consciousness ) .

The mode of Citta is called Wisdom .Then he is coming down to the Ego-consciousness; Mind-consciousness; Sense- consciousness and in the end in Body consciousness. Ego is appearing from intelligence consciousness (citta). In the Upanishads there is no independent place for ego. There are 5 koshas (levels of consciousness) respectively from higher to lower. 1. Anandmay kosha, 2.Vigyaanmay kosha, 3.Manomay kosha, 4.Praanmay kosha 5.Annamay kosha. Sequently the seer is falling down from the higher levels of consciousness to the lower realms and he becomes too attached with the body and worldly affairs. If the seer establishes himself into citta or intellect then he will realize his true form.

There are some differences in both philosophies (yoga and samkhya ). I am teaching yoga philosophy that’s why I will not quote Samkhya, to avoid confusion .I have written a commentary on the Bhagwad Gita in the light of Samkhya philosophy. Readers may refer to my commentary.

The bhagwadgita is based on the Samkhya philosophy. Lord Krishna talked about the Samkhya shasrta many times in the Bhagwat Gita.: Sankhyayogau prethakbalah pravadanti na panditah Ekamapyasthitah samyagubhayorvindate phalam. Gita 5;4 Yat sankhyai prapyate sthaanam yat yogairapi gamyate Ekam sankhyam cha yogam cha yah pashyati sa pashayati Gita 5;5 Vyaasdew has written a commentary( bhashye )on yoga philosophy and he entitled it as : Samkhya Pravachanam . I

t means that the yoga system is based on Samkhya. Many seers wrote that Samkhya is the theoretical aspect and yoga the practical aspect of the same philosophy. He declared that by yoga you can realize that ultimate truth or the true nature of purusha, which is explained by Sankhya.

We have to be aware of; what is citta and what is writti. I have explained that citta is the first manifestation of divine nature. Nature has three attributes and being the first manifestation of nature Citta has three attributes too. According to the theory of causation: You will find in the effect whatever is existing in the cause. Effect is always living into its own cause. When effect is appearing from its own cause then all the qualities which exist into the cause you will find into its effect.

This is called the theory of causation. Citta is the first manifestation of Nature. Nature has three attributes: Satoguna; Rajoguna and Tamoguna..So so the Citta has these three attributes too. When citta becomes overpowered by Tamoguna..So then many kinds of delusions appear and citta becomes infatuated. When Rajoguna prevails, then confusion and doubt appear which are the results of Rajoguna. Pure knowledge is the result of Satoguna. When Satoguna overpowers the citta then citta becomes pure, calm, quiet and modeless. Modeless state of Citta is called nirudh Citta.

From the two types of Samadhi this is the state of sampragyaat samadhi. These three gunas exist there, but satoguna is prevailing or overpowering. Rajoguna and tamoguna are present there, but they can not do anything. Citta has two forms: cosmic citta and individual citta. Cosmic citta is the citta of God and individual citta is the citta of the soul. But this citta is really insentient (“jarh” in Sanskrit) .

Nature (“prakriti” in sanskrit) is insentient so Citta is insentient, being the product of nature. Purusha is sentient (“chetan” in sanskrit). But when insentient citta becomes enlightened by sentient Purusha, then it becomes sentient. But sentientness is not the quality of citta. Maharishi Patanjali declared that citta has such kind of potentiality that it can receive the qualities and properties of Supreme Spirit. As an iron ball put in fire will look like a fire ball in a while. Iron ball doesn’t have its own quality any more it changes into a fire ball. In the same way citta can catch and adopt the qualities of the Supreme Being. That quality or property of the Supreme Being that has appeared into the citta,is called jiwaatma (individual soul).

Soul or jiwatma is the projection of Supreme Cause, but it is not separate from the supreme cause. When fire appears in the form of an iron ball, in that state also the fire is not separate from the all pervasive fire. All pervasiveness of fire is existing in that state too when it looks like an iron ball. In the same way when supreme spirit manifests or projects into the citta in that state also “That” becomes one with supreme consciousness. It looks individual and seperate, but it isn’t separate. This great ideology you will find in Samkhya as well in Vedanta. This is a unique search of our ancient seers.

This is the search of Truth. When citta becomes enlightened in the light of supreme consciousness then citta looks sentient and 5 kinds of modes vrittis appear in the citta. . Here Patanjaliji stated: when the modes of citta have been retained, then the seer realizes his own true form and becomes one with “That”.

He realizes that the citta is a projection of Nature, but “I “am not a projection of nature. I am above citta and the master of citta, not slave of it. Then he achieves his true nature. It is very hard to retain the modes of mind. Patanjaliji will explain further that in common state that seer becomes identified with the mind. When he becomes able to retain modes of mind he realizes his own self and he become one with supreme spirit and he is realizing his true nature, which is called sacchidanand (sat-chid-anand).

This state is called: moksha or,brahmnirvana . Patanjali entitled this state as: kaiwalyam means one without a second. Tadaa drastu swaroopeavasthaanam YD 1/3; Identified with supreme consciousness and established in its cause. Vritti saroopyam itaratre YD 1/4; In a common state the seer becomes identified with the modes of mind

If he is unable to retain the modes of mind and unable to establish himself into his true form, he becomes identified with the citta. Citta is the manifestation of nature. This is called “achiet”. Chiet chieter na tritiyo. Shaandilye Sutra. Maharishi Shandilya talks about: chitt and achitt ; here Chitt means supreme brahman supreme consciousness and achitt means nature. Nature and spirit in other words.Kaaranam guna sangoasye sadasad yoni janmasu .Gita 13/21 The modes of mind are threefold: satwic,raajasic and tamsic. He becomes identified with these and suffering starts with the cycle of birth and death.

Aphorism 4: Samadhi PaadVrittayah panchtayyah klishtaaklishtah Maharishi Patanjali told us that we have kinds of modes of mind. These are divided in two parts: klishtaa means painful and aklishta means not-painful. Same modes become painful for one and not-painful for others. It is hard to create a division, what is painful and what is not-painful for whom.

The same mode becomes painful and not painful. Modes are endless; based on these five, but they have numerous forms. If any body can count the repulses on the ocean then he can count the repulses of his citta too. As the repulses of the surface of the ocean are uncountable in the same way the modes of mind are uncountable too. SoVritayah panchtayah klishta-aklishtah means modes of mind are five. He says:klieshtaaklieshta painful and not painful.

He didn’t say that one is painful and the other is blissful. None of them are blissful. Aklieshta means: not creating pain but not giving happiness. There isn’t any mode of mind, which gives you happiness and peace. Some are painful and some are not painful (neutral). You are imagining many things. Your sankalpaand vikalpa are going on. Some are painful and some not painful. Karat manorath jas jiey jaake, Tulsidaasji wrote. Manorath means: Imaginative, fancy ideas.

According to his own nature everybody is doing some imagination. The modes of mind are 5 but their branches are uncountable. If you will try to control one mode, another mode will come there. As putting fog into a weighing machine is difficult, in the same way controlling the modes of citta is very hard. But people are doing that practise. I have told you that retaining is very hard, but try to channelize the modes towards Divinity.

May God bless you all, may He lead you from darkness to light, from unreal to real; from death to immortality. May He shower upon you His divine grace may He bestow upon you His divine love and wisdom. Peace in the heaven, peace in the space, peace on the earth. Aum Kham Brahm .

Lecture 3

By the grace of the Divine I am explaining; the cause, the form and the purpose of yoga according to Maharishi Patanjali. Questions: – What yoga philosophy stands for? Why man should follow the path of yoga? How one can practise this method? What will the practitioner gain at the end of this process? These entire questions are related with this subject. Not only with this subject, but with every subject which is to be studied. The enunciator of any philosophy tries to give proper answers to satisfy the seekers who are eager to tread on that path.

Here Maharishi Patanjali told that: yoga is the system through which one can retain the modes of his mind. Uncontrolled emotion is the root cause of suffering. There is no doubt about the fact that life is full with suffering. For a common person there are very rare chances for being happy in human life. Everybody knows that suffering is not the demand of anyone. Nobody wants to suffer. Not only human beings, but all the beings want to be free from sufferings.

Even a little insect never wants to have pain .Suffering is undesirable for every being, but suffering is the destiny of this world what we have to deal with. The question is: Why? If a person can control his emotions, he can keep himself away from that suffering.

That emotion is the cause of desire .Desire always creates frustration, dejection and restlessness in human mind: So how to control these emotions? Be aware that emotion is a mode of mind. If a person becomes able to retain the modes of mind, he can control his emotion. As I have told you in the previous teaching that these modes of mind can’t be retained. It is impossible to retain them. They can be channelized. The best way to channalize these emotions is; towards Divinity.

Channelizing emotions towards divinity will change into devotion Devotion is controlled emotion directed towards divine power. That emotion is not related with worldly desires, but related with Divinity .This is the only true achievable fact for mankind.

Divine power can be achieved because it exists always. It is eternal and unchangeable .But worldly objects are changing every moment, because change is the nature of Nature .Nobody can stop that. Worldly desires can not be fulfilled by any person. Desire for Divine can be fulfilled by everybody. A person is doing so much of effort for achieving worldly things. If he would put half of the effort for the achievement of the Divine he will achieve God. Unfortunately nobody is eager to do that.

The question again arise; Why? The reason is that worldly objects are visible and divinity is not visible. It is beyond their vision. We don’t have deep faith in Divinity. Because the senses are turned and created extrovert.

The Veda declares: Paraanchi khaani vyatrinat svayambhu tasmaat paraang pashyati na antaraatman Kaschit dheerah pratyagaatmaanam aikshat aavritta chakshur- amrittatvam icchhan .Katho 2/1/1 The face of our senses are extrovert. Whatever is outside can be seen by everyone, but nobody sees what is inside. That divinity is very near to us. It is next to our ego or intellect. That can be seen if one will turn the eyes from outside to the inner world (introspection).

As Veda declares : kaschit dhiraah pratyag aatmaanam aikshat ,aavrittachakhsu,when a seeker divert his senses from outside and turns them inside, then that Divine Power can be seen by him . Tulsidaas ji wrote: Ati niyare sujhe nahi, dhig dhig aisi jidd. Tulsi yaa sansaar ko ,bhayo motiya bind .Ati niyare sujhe nahi, God is very near to us, but we can’t see Him. Really the Supreme power is very near to us, but we don’t realise it.

As I mentioned before that our intellect is enlightened by Supreme Consciousness. Your real self is the projection of Supreme Consciousness .Nothing else can be more near and dear to us, besides that Supreme Power, which is called Godhead.

God is always with us and our entity is existing due to Him. Nobody has a separate entity from that Supreme Being. As the ray is always related with the sun, in the same way the soul is related with its cause (Supreme Brahm), because it is a projection of that Supreme Cause. Nothing is nearer to us then that Supreme Power, but the Veda declares that our senses are turned outside that’s why we are not aware about that Truth .The modes of our mind are running towards worldly affairs. If we can understand this truth and channelize the modes towards the Divine, we will be great devotees.

Devotion is the abode of blissfulness.Jaate bhagati sakal sukh khaanie . Tulsidas Devotion is the abode of happiness, while worldly desires are the causes of suffering. Maharishi Patanjali claims: If one; wants to enjoy supremacy; wants to achieve endless happiness and blissfulness, then he must divert his modes of mind and channelize his emotions towards the Divine.

There are five modes of mind and each mode has two qualities. Writtaya panchtayah klishtaa aklishtaa. YD 1/5 each mode can be: undesirable or desirable 1. klishtaa- hard /painfull/undesirable. 2. aklishtaa –soft / painless/ desirable . Pramaan Viparyaya Vikalpa Nidra Smritayah. YD 1/6 The 5 modes of mind are. 1. Pramaan 2.Viparyay 3.Vikalpa4.Nidra 5.Smriti. What is Pramaan? How many types of pramaans do we have? The Sanskrit exploration for this is: Pramaa means intellect. The verbal root of this word is;” Maa from the root maapne“. “Pra” prefix + maa (maapne-measurable) + kta =Pramaan (prakrishta roopen maapne) . Perfectly measurement is called pramaan. We are measuring everything with our intellect.

There are two kinds of object in this world: visible and perceptable. Perceptible means: whatever we can not see but understand with our mind and visible means whatever we can see with our eyes .We are seeing earth, fire water, but we can’t see air. We can only feel that there is air .From the five elements two are perceptible: air and ether and three are visible: earth water and, fire. We can know about perceptible and visible objects in this world only through our intellect. The intellect is measuring and giving knowledge to us about everything.

The question is; how the intellect can measure whatever is unknown to us and has never been seen by us. The Intellect can measure an object and give us information about the colour and form of that object. Because our intellect is unaware about the name of that object so a new name has to be given to that object. As nowadays scientists are creating new names for new discoveries. We also create new names if we don’t know the name of an object. Everything and every substance can be measured by our intellect; due to that another name for intellect is pramaa.

Pramaa means intellect, budhi. Pramaan means; was measured by the intellect. Our buddhi can measure anything in three ways. . I.e. 1. Pratyaksha pramaan (cognitief knowledge) 2. Anumaan pramaan (inferential knowledge) 3. Aagam pramaan. (written knowledge) Pratyakshaa Anumaan Aagama Pramaanani; YD 1/7 Pratyaksh pramaan;aksha means eyes . In philosophical language every sense is called “eye”. Here: aksh” is a technical term used to indicate active and cognitive senses. All your 10 senses (5 active and 5 cognitive). Everything what has to do with cognition is called “eye”. Our tongue can see by taste. Our skin can see by touch.

The nose can see by smell; ears can see by sound and our eyes can see the form. Not only these cognitive senses, but our legs can see also. If there is some water in a pond and you want to know how much water there is , you can know that by walking or standing in it . You have seen (by your legs) how much water there is in the pond.

Hands are seeing too. For example: You take an object in your hand and see how heavy it is. Every sense is related with our intellect and is the projection of our intellect .Our intellect is working through these senses. Cognitive senses are the projection and active senses are the instruments of intellect .Senses are the interface of our intellect. The measurement made by our intellect through the eyes is called pratyaksh pramaan. Anumaan pramaan:Anumaan means inference ;anumaan pramaan means inferential knowledge.

There are three kinds of knowledge depending on the mode of measurement: = knowledge achieved by senses called pratyaksh = knowledge achieved by inferring called anumaan = knowledge achieved by scriptures and Guru called aagam or aapt vaakyam. These three are the source of achieving knowledge and this pramaan is the first mode of the mind. If your pramaa (intellect) is pure, then you can achieve true knowledge. If your intellect is impure, you will gain false knowledge. Viparyayo mithya gyaanam atadroop pratishtham. YD 1/8 Viparyay means reverse knowledge.

These five are part of our intellect. Pramaan, wiparyay wikalp nidra and smriti are the modes of intellect. Your whole behaviour; physical, mental and vocal activities are related with your intellect. So if you are controlling the modes of mind, then your intellect will be pure. Pure intellect will be helpful on the path towards divinity.

You can achieve the highest good through a proper way (that way will be aklieshta=desirable). But when that intellect becomes polluted, it will create trouble and harm. Those who are doing mischievous, harfmfull work in society and are acting against the social laws, they are also using their intellect .A thief or a robber can not do his work without intellect .Whatever is desirable or undesirable is related with the modes of chitta being pure or impure.

Samkhya philosopher did not accept a separate existence of citta and buddhi. Yoga philosopher accepts that the root is citta (first manifestation of nature) and buddhi is a mode (Vritti) of citta. In the Upanishad we find another name for citta called: mahattatwa. What is mahattatwa? According to;Samkhya philosophy ,mahattaytwa is buddhi .

Yoga philosophy mahattatwa is chitta. Yoga philosopher believes that the intellect is a mode of citta, which is called pramaan vritti (pure intellect) of the citta .The five vrittis of citta : Pramaan writti means pure intellect . Viparyay writti means impure intellect. Vikalp witti means fancy intellect. Nidra writti means dull intellect. Smriti writti means aware intellect. These modes of citta are nothing else than projections of our intellect. If a person becomes able to control these modes then automatically it will be clear and pure like a crystal and one can realize that ultimate truth, which is reflecting into that citta. This is the purpose of yoga which Patanjali is going to teach.

Be aware. This is not only a philosophy, but a practical science too. There is a teaching in the Upanishad saying that you can imagine so many things, but you can’t see and gain those things in this life. But if you will practise yoga and follow the method, you can see the effects of yoga in this life. There was a king named Syumerashmie who was performing a yagya .Lord Kapil saw that went to him and asked what he was doing.

The king didn’t reply. Then Lord Kapila asked again: “What are you doing “? No reply. Then he asked once again the same question. The king looked at Kapila and said:”don’t you see what I am doing”? Kapilji told: Yes, I am seeing what you are doing. A wise man must not do any action without knowing the results of that action .You are a king. You are a wise man. What result will you gain and what kind of purpose will be fulfilled by this? Syumrashmi replied: I am doing ashwmedh – yagya.

What you will gain with this yagya Lord kapila asked? .I will achieve heaven the king replied. Kapil asked: Where is heaven? Can you tell me? Nobody can tell that. Why you are doing any work without knowing the results of it? The king replied: scriptures declare that if you will do this yagya then you will achieve heaven. Lord Kapila smiled and said; I don’t believe in those actions and scriptures which is bringing you on unknown paths. If one starts his journey, he is to first decide where to go and then begins the journey.

Why you are treading this path, without knowing where this path will go? There was a very long discussion between both. At the end Lord Kapila said: you are doing this yagya since many years, have you gained anything? But I can teach you the process of yoga and you can see the result in your present life. But you can’t show me the results of this yagya.

Who knows if this yagya will lead you to heaven or not? Why are you waisting your time and money. Hearing these words from Kapilaji, the king was astonished. That king left his yagya and with folded hands he approached to lord Kapila and requested: O great seer! Please tell me who you are? He replied: my name is Kapila. Syumrashmi was stunned. Are you Lord Kapila? How merciful you are my lord, it is my great fortune that you yourself came to me. And he learned the process of yoga from Kapila.

Yoga is a practical science that gives its results in this life. Yoga is not only the exercise of our intellect and mind. Now a days in every country people have become eager to know about yoga, try to accept this method and way of life. I have spent many years in Europe and America and have seen their eagerness yoga. When you go to the Church and attend a service and you have a strong faith, maybe it will give you mental satisfaction. People don’t want to just believe and have faith in God. Faith has no direction and without direction people become confused. Yoga is giving direction. In India also, people are running to Vaishno Devi, offering lots of money there. What are they gaining? Nothing.

Only mental satisfaction nothing else. My dear I was telling you that this foolishness is everywhere. Mankind is suffering due to his own desire. If he hears that there is a power that is fulfilling ones desire they run there. Nowadays people are worshipping dead bodies ,which is called “Peer baba “.You will never find a person who is 9 meters tall. ‘Naw gajaa peer’, 9meter tall .But people are worshipping these dead bodies and expecting that their desires will be fulfilled. Yoga is a practical science which can be helpful for your upliftment and give you happiness in life. Today I have told you what pramaan is .We will continue tomorrow.

May God bless you all. May He lead you from darkness to light, from unreal to real, from death to immortality. May He shower upon you His divine grace, May He bestow upon you His divine love and wisdom. Peace in the heaven, peace in the space, peace on the earth. Aum Shaanti Shaanti Shaanti Aum .

Yoga For Life

Compiled and Translated by:
Bramhvadini Krishna Kanta Ji (M.A.B.T. Gold Medalist)
Edited By:
Swami Brahmrita Parivrajka

(Not Complete, this is a short intro)

OM

It is very interesting that many westerners think of Yoga as just part of a complex path to self-realization developed in India 5000 years ago and officially known as Hath yoga. The asnas ( yogic exercises ) is just a small part of practice of yoga. In its entirety the practice of yoga is taught by Acharya Brahmrishi Vishvatma Bawra ji in the book of “Yoga for Life”. Bawra ji has explained the importace of learning Hath yoga, the proper breathing while doing the asanas and also the knowledge of getting in touch with realself (bodh) through meditation.

There are various ways that have been discovered and prescribed by the various experienced yogis of India to realise the stage
of serenity, calmness, peacefulness, and blissfulness in ownself. Acharya Patanjali – the main seer and proprietor of yoga has instructed Ashtanga yoga (eight limb yoga), which comprises- physical, mental, and vital exercises and practices related with personal and social life of the practitioner, e.g. yamas are connected with social contacts, niyamas with indvidual life. Asnas and pranayama are the exercises for the purification of the physique. Dharna and Dhyana are the exercises of the mind. Samadhi is the last objective of the practice. Having a firm, constant practice with complete faith, eagerness and deep devotion under the guidence of a capable yogi, the sadhak (practitioner) can achieve ultimate reality.

-Bhagavad Gita 9:13-14
But truly great souls seek my divine nature. They worship me with a one-pointed mind, having realized that I am the eternal source of all. Constantly striving, they make firm their resolve and worship me without wavering. Full of devotion, they sing my divine glory.

In the presnt volume “Yoga for Life” Acharya Shri has stated that yoga (unificatioin and communication with one’s ownself) is utmost necessity of life. On the basis of his personal experience, he has given in a simple way of yoga practice, adopting which one can fulfill one’s daily duties well and following the same, attain the perfection ( the Ultimate End ) of life. Knowledge and love are the base of the success of yoga, so the practitioner should practice yoga with love in the light (guidance) of knowledge.
There are many aspects of Hath yoga of which I will mention only (1)Pranayama (2)Yogic Asanas (3) Meditation(Dhyana).

PRANAYAMA: Please sit down calm, quite, and comfortably with back-bone straight in the lotus position,facing towards the east. Imagine sitting on a Globe surrounded by Divine energy. Inhale softly the air with the feeling that divine Supreme Energy is being filled inside. Keeping the lungs full, remain on “jalandhar bandh” ( a yogic method of blocking the force of breath by fixing/touching the chin on the collar bone). Retaining the same positioin, meditate upon tht Supreme self.

After awhile, thinking that the bad and dirty impressions are washed away, exhale the breath, retain it outside for awhile, then come into balanced position. Repeat the whole process three to eight times, as convenient. The practitioner (sadhak) should never put unnecessary force in the practice of pranayama. This means the exercise of pranayam should be learnt and practised slowly, gradually and softly.

YOGIC ASANAS: Now after doing a few exercises of kunjal, neti, dhoti etc. helpful in the purification of the systems of stomach, nose throat and intestines etc. you should practise a few yogic asanas (physicaal postures) on a covered surface, in a clean and calm atmosphere. These physical postures give a wonderful balance to the physical structure. Here are a few asanas.

Vriksh-Asan:

Standing straight, balanced with joint heels and open toes, raise your hands up, joining the thumbs together, throw the breath out (exhale). Inhaling the breath, lifting both the heels up, stand on toes. Stretch the body up as high as possible. Feeling strained, the body should be relaxed. Exhaling the breath slowly, come to an easy, straight position. This exercise should be repeated three times.
SURYA NAMASKAR- ASANA: The posture in which the feelings are attached with the salutations to the God “Sun” (the
riser, inspirer and nourisher of the universe).

Surya-Namaskar:

The posture of suryanamaskar, is only one asan consisting of ten poses and actions that compensate many asanas.

A)In order to perform it, first of all stand straight, raise both hands upwards. Breath in, stretch the body up as high as possible.

B) After exhale, bending at the waist slowly, try to touch your feet with your hands. The knees should remain unbent. Inhaling slowly, come up again in the same straight standing position. This process should also be repeated three times.

1) Now with relaxed hands by your sides, stand at ease. Again inhaling, bring the folded hands in front near to heart. Bow the forehead in front and salute the Sun God.

2) Now lifting the forehead up, the breath should be inhaled into lungs and gradually raise the unfolded hands straight towards the sky.

3) Retaining the breath inside, bend forward at the waist, bring the palms towards the feet and place the open palms on the floor. Here in the bending position, while bringing the face near the knees, the retained breath should be exhaled out.

4)Now remaining in the same position, the right leg should be stretched backward. Standing on the right toe of the stretched leg, rest on the bent left foot very softly. Holding the breath in the salutation should be done to the Sun God.

5) Now in the same position, keep the palms on the floor,bend the head backwards looking upwards.Stretching the left foot also backwards, keep both the feet equally stretched backwards then bring the feet forward. Now while standing with palms on the floor along your toes straight and balanced, stretch the body free.

Bring the knees smoothly on the floor, the belly should remain lifted upward, exhaling the breath out. The chest should be rested on the surface, the nose and forehead should touch the floor. This pose is called sashatang pranama i.e. (the posture of the salutation with all the organs of the body).

6) Now resting the belly on the floor, lift the chest and head upward. Inhaling the breath resting on knees and toes, then gradually lifting the front half of the body upward, bend backwards, stretching the front nerves so much as you can see the back space up.

7)
After that bringing the face in front, lift middle part of the body upwards, stand like a bow on the palms and toes bringing the head between the arms, stretching the back nerves, so much and the lower backspace can be seen.

8) Now after that bringing the right foot between the palms, resting on that pose, lift the hands and salute to the God Sun. Keeping the palms again on the floor, bring the left foot also between the palms. Stand half bent on the balanced feet and palms. 9)Inhaling the breath smoothly in, come into the straight standing position. This is the posture of Surya namaskar.

The posture of Surya namaskar balances all the nerves, which rectify the respiratory system, activate and make the blood circulate smoothly. So it is very effective in making the physique healthy, handsome and stout. This asan should be practised three to five times daily